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In the twenties and early thirties of the twentieth century, a group of Assyrians in Iraq was busy setting up their own intellectual and educational infrastructure revolving around a number of people inside the Assyrian Church of the East. Most of them had newly arrived as refugees from the Ottoman Empire and had started from scratch. They used a dialect of the Neo-Aramaic language which they called Swadaya, and which is also known as Modern Assyrian. If they employed Arabic at all it was because of the dominance of this language in the new state of Iraq, not because they were so keen on using it. On the other hand, around the same time the Patriarchate of the Chaldean Catholic Church in Iraq propagated the use of Arabic and adherence to the Arab nationalist identity of the state. Drawing upon long experience in writing in Arabic and teaching the language, the Chaldeans were eager to take it to the next level by endorsing it as their own. Yet another type of dealing with the Arabic language is found with the Syriac Orthodox of Iraq. In the late forties, high-ranking clergy from this church used the Arabic language with the same eagerness as the Chaldean clergy did, but at the same time stressed their transnational connections with their coreligionists in the Middle East, North America and India, whom they saw as members of one Syriac nation. All three Christian groups belong to the tradition of Syriac Christianity, and share a largely similar historical background. Nowadays they are usually regarded as belonging to the same ethnic group. Yet in the early state of Iraq, these three groups, which all had their centres in the city of Mosul, show enormous differences in their approaches to the Arabic language and the ideology of Arab nationalism. The Syriac churches,1 which constitute the great majority of Iraq’s Christians, are connected by the traditional use of the Syriac language, a form of Aramaic.

Arabic and the Syriac Christians in Iraq: Three Levels of Loyalty to the Arabist Project (1920–1950)